New Perspectives on the Origenist Controversy: Human Embodiment and Ascetic Strategies

1990 ◽  
Vol 59 (2) ◽  
pp. 145-162 ◽  
Author(s):  
Elizabeth A. Clark
Keyword(s):  
Holy Spirit ◽  
Fourth Century ◽  
Fifth Century ◽  
The Holy Spirit ◽  
The Dead ◽  
The Devil ◽  
Human Embodiment ◽  
Arian Controversy

The controversy over Origenism that erupted in the last years of the fourth century and the opening years of the fifth has puzzled many students of the period: no single identifiable theological issue seemed at stake. At the center of the Arian controversy lay a debate over the subordination (or nonsubordination) of the Son to the Father; in the fifth-century christological disputes Jesus' “nature” or “natures” prompted disagreement. But what was the focus of the Origenist controversy: the subordination of the Son and the Holy Spirit to the Father? the “fall” of the rational creatures into bodies? the restoration of the Devil? the interpretation of resurrection from the dead?

Chrysostom’s Homily on the Word Koimeterion and on the Cross: A Translation and Commentary

2021 ◽  
pp. 1-36
Author(s):  
David M. Friel
Keyword(s):  
Holy Spirit ◽  
Full Text ◽  
English Translation ◽  
Physical Space ◽  
Fourth Century ◽  
Good Friday ◽  
The Holy Spirit ◽  
The Cross

Abstract Chrysostom’s homily De coemeterio et de cruce (CPG 4337) was delivered during a full eucharistic synaxis on Good Friday in a cemetery outside the gates of late-fourth-century Antioch. It demonstrates both rhetorical and theological prowess. Chrysostom consoles his hearers by likening death to sleep and reflecting on the cemetery as a “sleeping place” (koimeterion). The text is notable for its theology of physical space, its conception of liturgical anamnesis, and its presentation of the Christus Victor atonement motif. The homily also highlights the liturgical role of the Holy Spirit, especially by alluding to the eucharistic epiclesis, and it chastises the congregation for their poor behavior during the communion rite. This article presents the homily’s full text in Greek with English translation, followed by a commentary that probes its major themes and liturgical aspects.

The Holy Spirit in Greek Patristic Thought

1954 ◽  
Vol 7 (4) ◽  
pp. 353-375 ◽  
Author(s):  
John Mcintyre
Keyword(s):  
Holy Spirit ◽  
Close Association ◽  
Fourth Century ◽  
Holy Trinity ◽  
Generic Term ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
Proper Name ◽  
The Subject ◽  
The Church

The subject of this paper abounds in historical problems of an extremely intricate nature—some of which arise through the theologically close association of the doctrine of the Holy Spirit with the doctrine of the Holy Trinity; but others of which are rooted in a number of more particular controversies in which the Greek Fathers were involved concerning the Holy Spirit. Among the latter are to be found such questions as the precise identification of the persons against whom many of the Greek writings were directed, for example, who the ‘Tropici’ were, with whom Athanasius deals in the Letters to Serapion, whether ‘Pneumatomachi’ was a generic term used to describe a variety of different heretics, or a proper name referring to an identifiable group existing in one particular place, whether Macedonius was a Macedonian, and so on. Included in the intricate historical problems raised in our period, there is that of accounting for the revival towards the middle of the fourth century of an interest in the doctrine of the Holy Spirit— whether it was due to the developing influence of asceticism, or simply a reaction to a latter-day Arianism working itself out belatedly in heresy concerning the Holy Spirit, or more subtly, whether it was due to a necessity felt by the Church to give substance to the Person and Work of the Holy Spirit, now that the doctrine of the Trinity had replaced the doctrine of the Logos as her central and dominant doctrine.

Precreation Discourse and the Nicene Creed: Christianity Finds its Voice in the Roman Empire

2011 ◽  
Vol 18 (3-4) ◽  
pp. 334-350
Author(s):  
Vernon K. Robbins
Keyword(s):  
Roman Empire ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Fourth Century ◽  
Virgin Mary ◽  
The Holy Spirit ◽  
God The Father ◽  
Nicene Creed ◽  
Heaven And Earth ◽  
Christian Leaders

AbstractExploring the emergence of creedal statements in Christianity about non-time before creation, called precreation rhetorolect, this essay begins with the baptismal creed called the Roman Symbol and its expansion into the Apostles’ Creed. These early creeds contain wisdom, apocalyptic, and priestly rhetorolect, but no precreation rhetorolect. When the twelve statements in the Apostles’ Creed were expanded into the Nicene-Constantinopolitan Creed, the first three statements added precreation rhetorolect. God the Father Almighty not only creates heaven and earth, but God creates all things visible and invisible. Jesus Christ is not only God’s only Son, our Lord, but the Son is begotten from the Father before all time, Light from Light, and true God from true God. Being of the same substance as the Father, all things were made through the Son before he came down from heaven, the Son was incarnate by the Holy Spirit and the Virgin Mary, and became human. With these creedal additions, a precreation storyline became the context for a lengthy chain of argumentation about belief among fourth century Christian leaders.

The Old Syrian Baptismal Tradition and its Resettlement under the Influence of Jerusalem in the Fourth Century

1965 ◽  
Vol 2 ◽  
pp. 19-37
Author(s):  
E. C. Ratcliff
Keyword(s):  
North Africa ◽  
Holy Spirit ◽  
Fourth Century ◽  
Third Century ◽  
The West ◽  
Comprehensive Description ◽  
The Third ◽  
The Gift ◽  
The Holy Spirit

It is well known that the old Syrian, or to give it a more comprehensive description, the old Eastern liturgical usage of Baptism differed markedly from that which obtained in the West. The most obvious difference is one of pattern, and appears in connection with the ceremony known to us as Confirmation. In Western usage, as we find it in North Africa, described by Tertullian at the beginning of the third century in his De Baptismo, the act of baptising is followed by two ceremonies. The first of these is an anointing with oil. Tertullian connects this anointing with that of Aaron by Moses, and ascribes to it an undefined spiritual benefit. The second ceremony is the last of the rite, and its culmination; it conveys, according to Tertullian, the gift of the Holy Spirit. ‘Dehinc,’ he says, ‘manus imponitur per benedictionem advocans et invitans spiritum sanctum. . . . Tunc ille sanctissimus spiritus super emundata et benedicta corpora libens a patre descendit.’ Shortly after the writing of De Baptismo, we meet with evidence for the existence of a similar rite at Rome. The text of Apostolic Tradition, as it has been put together from its several versions, requires to be treated with caution; but there is no doubt that Hippolytus knew a post-baptismal ceremony, comparable with the use of oil after the bath, and held to apply, ώς μύρῳ, the powers of the Holy Spirit, to those who have newly come up from the ‘bath’ (λουτρόν) of Baptism.

scholarly journals Du, som går ud fra den levende Gud

1983 ◽  
Vol 35 (1) ◽  
pp. 42-68
Author(s):  
Peter Balslev-Clausen
Keyword(s):  
Holy Spirit ◽  
Early Summer ◽  
Anglo Saxon ◽  
Life And Death ◽  
The Holy Spirit ◽  
The One ◽  
The Devil

O Thou that dost Flow from the One Living God...By Peter Balslev-ClausenWhen Grundtvig produced his Song-Work for the Danish Church (1836-37), he based his choice of hymns for translation on the theory of the Seven Churches of Christendom, which he supported from the letters to the Churches in Revelation 2-3. Grundtvig identified the fourth Church in Thyatira with the Anglo- Saxon/English Church and altogether included 40 translations from Anglo-Saxon and English. Most of the English hymns that Grundtvig translated for inclusion were from his own time, including James Montgomery’s evangelical hymn ‘O Spirit of the Living God’ from 1823. Grundtvig translated this hymn as Du, som gaaer ud fra den levende Gud (O Thou that dost Flow from the One Living God), and placed it as number 360 in the section on Whitsun hymns.A comparison between Montgomery’s hymn and Grundtvig’s translation shows that Grundtvig has been both loyal to and free with his adaptation. He changes both the metre and the structure of the hymn: the metre is now dactyls for iambics, and the structure is altered from parallels in which the halves complement one another to a V-structure. These changes make the hymn more living and more dynamic. As regards language and content Grundtvig’s translation accords on a number of points with the translations placed immediately before this hymn, not least in the thematic distinctions between light and dark, life and death, God and the Devil. Montgomery’s hymn takes the form of a prayer and is kept in the imperative, whereas Grundtvig’s translation offers a number of interpolations in the indicative to delineate the divine and the human background for the prayer. An analysis of Grundtvig’s translation reveals that is interwoven to a much greater degree than Montgomery’s original with biblical references, partly general, partly taken from Easter and Whitsun sermon texts. There are a number of similarities between Grundtvig’s translations and his sermons, especially from Ascension Day to the First Sunday after Trinity, and in particular with regard to his thoughts on the Holy Spirit and rebirth. Finally on the basis of Grundtvig’s remarks to Nugent Wade, the English rector of Elsinore at the time, Grundtvig’s final words in verse 6 on ‘the heirs of damnation’, are compared with parallel declarations in the sermon from the early summer of 1837.‘O Thou that dost Flow from the One Living God’ is a good example of how Grundtvig’s hymns come into being in relation to everything else he is thinking and speaking about while he is writing them. At the same time we see how it is in the hymns, as in the rest of his poetry, that Grundtvig’s ideas and feelings find their clarified form. In the hymns he experienced the dramatic and liturgical unity with God and man and thus with himself, a unity to which his ecclesiastical and theoretical prose and his biblical reading led towards but could not in themselves attain. It is of no consequence in this connection whether the hymn is Grundtvig’s own or, as is the case with ‘O Thou that dost Flow from the One Living God’, an adaptation from a foreign original.Through his reworking of the hymn Grundtvig makes it his own, and a comparison with the original proves only how very independent he was in his hymn writing.

scholarly journals Late Antique Cultures of Breath: Politics and the Holy Spirit

2021 ◽  
pp. 69-84
Author(s):  
Thomas E. Hunt
Keyword(s):  
Roman Empire ◽  
Holy Spirit ◽  
Late Antiquity ◽  
Fourth Century ◽  
Late Antique ◽  
Inner Life ◽  
The Holy Spirit ◽  
Human Difference ◽  
The Universe

AbstractUsing sources from the fourth century CE, Thomas E. Hunt analyses how people imagined breath in late antiquity. Breathing was a way to mark out and understand human difference in the complex social world of the late Roman Empire. In this context, a person’s breath was used to judge the quality of their social relationships. Breath also held cosmic import, for when a person drew in air they participated in the wider structure of the universe. Christian writers described the inner life of God by referring to these models of breath and breathing. In this essay, Hunt shows how social and theological accounts of breathy relation reinforced each other.

scholarly journals MAKNA KEBANGKITAN YESUS BERDASARKAN SURAT-SURAT PAULUS

2021 ◽  
Vol 4 (2) ◽  
pp. 13-28
Author(s):  
Resa Junias ◽  
Dorce Sondopen
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Christian Faith ◽  
Human Being ◽  
Bodily Resurrection ◽  
The Holy Spirit ◽  
The Dead ◽  
To Come ◽  
The Impact

Abstract: Basically, Jesus was willing to offer himself to come down to earth to teach the gospel to every human being and was willing to be tortured, crucified, and died to atone for human sins. The purpose of this research is to answer the question: What does God want about His resurrection? How important is the resurrection of Jesus for the lives of believers? What effect will the resurrection of Jesus Christ have on the lives of believers? The answer was: (1) His bodily resurrection and eternity. Everything is possible because Christ, after He rose from the dead, did not die again, in other words, He lives and continues to live. The resurrection of Christ happened a transfer of power, Christ went from being ruled by death to being ruler over death. (2) Without the resurrection, Christian faith is not possible. His disciples are only symbols of defeat and destruction. Without the resurrection, Jesus' position as Messiah and King would be inexplicable. Without the resurrection, the outpouring of the Holy Spirit would leave an inexplicable mystery. Without the resurrection, the source of the disciples' testimony was lost. (3) The impact of the resurrection of Jesus Christ for the lives of believers is that as long as man is in God, whatever he does, all his efforts in God, will receive a reward or reward from God. Abstrak: Pada dasarnya Yesus rela mempersembahkan diri-Nya untuk turun ke bumi guna mengajarkan injil bagi setiap manusia dan rela disiksa, serta disalibkan, dan mati bagi menebus dosa manusia. Tujuan penelitian ini menjawab pertanyaan: Apakah yang Tuhan inginkan tentang kebangkitan-Nya? Bagaimana pentingnya kebangkitan Yesus untuk kehidupan orang percaya? Apa dampak kebangkitan Yesus Kristus bagi kehidupan orang percaya? Jawabnya adalah: (1) Kebangkitan tubuhnya dan berlanjut dalam kekekalan. Semuanya dapat terjadi karena Kristus, sesudah Ia bangkit dari antara orang mati, tidak mati lagi, dengan kata lain, Ia hidup dan terus hidup. Kebangkitan Kristus terjadi peralihan kekuasaan, Kristus beralih dari dikuasai oleh maut menjadi penguasa atas maut. (2) Tanpa kebangkitan, iman Kristen tidak mungkin muncul. Murid-murid-Nya hanyalah simbol kekalahan dan kehancuran. Tanpa kebangkitan, posisi Yesus sebagai Mesias dan Raja tidak akan terjelaskan.  Tanpa kebangkitan, pencurahan Roh Kudus akan meninggalkan misteri yang tidak dapat dijelaskan. Tanpa kebangkitan, sumber kesaksian murid-murid hilang. (3) Dampak kebangkitan Yesus Kristus bagi kehidupan orang percaya adalah  selama manusia ada di dalam Tuhan, apapun yang ia kerjakan, semua jerih payahnya dalam Tuhan, akan mendapat balasan atau upah dari Tuhan.

Endings (c. AD 380–400)

2021 ◽  
pp. 377-388
Author(s):  
Dominic Perring
Keyword(s):  
Urban Infrastructure ◽  
Fourth Century ◽  
Fifth Century ◽  
Public Buildings ◽  
Left Behind ◽  
History Of ◽  
The Dead ◽  
The City ◽  
The Town ◽  
Reduced Scale

The evidence for London’s late fourth century decline is put under the microscope. The paucity and problematic interpretation of dating evidence is discussed, but it is concluded that important elements of London’s urban infrastructure were in serious disrepair from as early as the 380s. Some main roads could no longer have carried regular wheeled traffic. Sites of former public buildings on the margins of towns were converted into small cemeteries in the late fourth century, showing that the city was still populated but on a reduced scale and hinting at a closer relationship between communities of the living and communities of the dead. Rich assemblages recovered from within some wells within the town are thought likely to represent termination rituals, as properties were closed and households departed. Abandonment horizons can also be described from the finds left behind over the latest floors of some houses. These acts of closure and departure may also have begun in the 380s, perhaps under Magnus Maximus who had briefly revived London’s mint but also withdrew troops and administrators from Britain. Whilst the city may still have been occupied into the fifth century, this is far from certain, and there is no evidence of repair and refurbishment of urban properties beyond the last years of the fourth century. This evidence of redundancy and retreat seems consistent with the interrupted history of the diocesan administration. London had become marginal city of relatively little importance to Rome.

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